Prayaga-Mahatmya: A Study

Prayaga-Mahatmya—A Study [prayagamahatmyasyadhyayanam] / By Dr. S.G. Kantawala; M.S. University, Baroda. / 103-120

atra prayagasya [ prayagavarnanam tanmahatmyavarnananca bahusu puranesu sranyesu granyesu copalabhyate | prayagavisaye vidvadbhih kale-kale nibandha api likhitah | atra asmin nibandhe mukhyatah matsyapuranasya pradharena prayagavisayako vimarsah krtah | prayagastu tirthamrajanamna prathito'sti | tirthanam mahattvam pracinabhugoladrstya samskrtikadrstya ca vartate | puranesu vanyamte yat sarvani tirthani prayage vasanti | mahattvam prastutam | prayagastu trisu varenyesu tirthesu (tristhalisu ) anyatamo vartate anye dve gayavaranasyau | gamgayamunayormadhyavartini bhumih prthivya jaghanamucyate | atra prayagasya mahattvam pradasyam tirthayatraya upayogitvamapi pradarsitam | prayagasambandhe esa katha'pi vartate yat pralayadanantaram yajnamayo visnuh prayage vasati | prayage ca svato maranasya api vidhanam vartate | yadyapi prayagadanyatra svato maranasya nisedho vartate kintu prayage etadrsasya maranasya vidhanam taddvara mukteh prapanamapi ca vanyate | prayage sraddhasyapi mahattvam nirdistam vartate tatha tirthayatraya- mupavasavidhirapi vanita vartate | asmin prasange lekhakamahodayena kesancit darsanikavisayanamapi mahattvam pradarsitam | kesancit tirthanam sampratika sthitirapi sravadharita ] Introductory : atra prayage The tirthamahatmyas are very important and useful for not only reconstructing the cultural history of India in general but also for that of local history in particular, but such a study is to be done with great care and caution. Moreover, it is useful from the point of view of the study of place-names of sub-tirthas in and around the tirtha under consideration. From these points "of view the Prayagamahatmya sheds a flood of light on the religious practices etc. and mentions several sub-tirthas which also commanded veneration of pilgrims who visited them. The Prayagamahatmya is broadcast in several Puranas and other

104 puranam - PURANA [Vo IX., No. 1 444 works. In this paper it is proposed to discuss it as found the Matsyapurana (=MP), especially because it (MP) is one of the older works of Puranic literature and this tract on the Prayagamahatmya gains further in weightage, as Laksmidhara Bhatta (1100-1130 A.D.)³ an outstanding digest-writer quotes mostly from the MP in his treatment of the Prayaga-mahatmya.4 Moreover, as Dr. V.S. Dr. V.S. Agrawala observes, "we know that Mathura, Prayaga, Varanasi, Pataliputra and Ujjayini were five great centres in the Gupta age, the first three of which were also far-famed religious centres in addition to their commercial and political importance. With reference to the Prayaga-mahatmya the topographical details given here are of importance"." The MP devotes ten chapters i.e. 103-112 covering 261 stanzas in honour of the glory and greatness of Prayaga. According to the MP the Prayagamahatmya was narrated originally by Brahma to the renowned sage Markandeya (104.1; 108.1; 109.1) who narrated it in turn to disconsolate Yudhisthira, while the latter pondered over the sad demise of Suyodhana and others in the epoch-making Bharata war and the consequent restoration of the lost empire (103.1ff). In the MP Nandikesvara narrates it, as it was done by Markandeya to Yudhisthira (103.1 ab). DERIVATION OF THE WORD PRAYAGA The MP The word Prayaga is derived from pra-yaj. appears to emphasise on the prefix pra-, when it states that "it predominates over all places on account of (its) supernatural power or efficacy". The explanation of the componental part-yaga (yaj) appears to be given, when it states that gods and sovereign- 1. Vide Kane P.V., History of Dharmasastra, Vol. IV, pp. 596-597. 2. Winternitz M.A. History of Indian Literature, Vol. I., p. 575. 3. Kane P.V., op. cit., p. X. 4. Tirthavivecanakanda of Krtyakalpataru, ed. by K. V. Rangaswami Aiyangar (GOS., Vol. XCVIII, 1942), pp. 136-153. Dr. R.C. Hazra assigns the chapters on the Prayagamahatmya to 850-125C A. D. (Studies in the Puranic Records on Hindu Rites and Customs, p.177) 5. Agrawala V.S., Matsyapurana-A Study, p. 181. 6. This is "a compact Text" according to Dr. V.S. Agrawala, Ibid, p.181. 62. prabhavan sarvatirthebhyah prabhavatyadhikam vibho | MP. 110.11 ab

Jan., 1967] PRAYAGAMAHATMYA-A STUDY 105 rulers adore it with sacrifices and hence it is sanctum sanctorum". The MP designates Prayaga as Prajapatiksetra (extending from Prayaga-Pratisthana to Vasukihrada, (104.5), because Prajapati is said to have performed a sacrifice-and is said to remember it daily (109.16). It is called the Tirtharaja. EXTENT AND BOUNDARIES: The area of Prayagamandala is five yojanas¹¹ and it extends from Pratisthana to Vasukihrada, two Nagas Kambala and Asvatara and Naga Bahumulaka.12 EULOGY OF PRAYAGA: Prayaga is one of the three setras par excellence, the other two being Varanasi and Gaya (tristhali). It is said to abound in so many numerous holy places that Markandeya declares his inability to enumerate one and all (104.7) and this remark tends to suggest that various spots, viz. shrines, trees, etc. of this holy city were looked upon as a tirtha. With a view to enhancing the sanctity 7. yajante kratubhirdevastatha cakradhara nrpah | tatah punyatamam nasti trisu lokesu bharata || MP. 110.10. 8. MP. 111. 14; 114.4. cf. Kurmapurana 1. 36. 20; Naradiyapurana, Uttara, 63. 127-128. 9. yatrajayata bhutatma purvameva pitamahah | prayagamiti vikhyatam tasmad bharatasattama || Mbh. Cr. Ed. 3. 85. 14; For other derivations vide Kane P.V., op. cit., p. 598. 10. MP 109, 15-16. Cf. prakrstatvatprayago'sau pradhanyad rajasabdavan | Brahmapurana quoted in tristhalisetu of Narayana Bhatta (1513- 1580 A.D.) (Ass. ed. p. 13) as quoted by Kane P.V., Op. cit., p. 598, fn. 1356. Cf. Skanda-purana Kasikhanda, 7.45., Padmapurana 6.23. 27-35. Incidentally, it may be noted that the word Prayaga is used in the neuter or the masculine gender according to the gender of the word with which it is associated ; ee. prajapateridam ksetram prayagamiti visrutam | MP. 114.14 ab sa tirtharajo jayati prayagah | Padmapurana 6. 23. 27. MP. 108.9 ab; 111.8 ab; cf. Padmapurana 1. 45. 8; Kurmapurana 2. 35. 4. 12. MP. 104.5; Padmapurana 1. 39. 69-70, 41. 4-5; Mbh. Cr. Ed. 3. 83. 72; Agnipurana 111.5; Kane P. V., op. cit., pp. 588-599. 13. On the antiquity and semantic vicissitudes of the word tirtha vide Kane P. V., op. cit., pp. 554 ff. 14

106 14 puranam - PURANA [Vol. IX., No. 1 of the city the Puranakara waxes in hyperbolical description by stating that Prayaga is under the special protection of Indra, whereas Hari and other gods are said to be the guardians of the mandala (104.9) which is larger in extent and less holy than the former. The MP further states that till the time of the universal cataclysm Brahma, Visnu and Siva along with other gods, gandharvas, siddhas, great sages, seven islands, oceans, mountains and other divine or semidivine beings cherish to sojourn in this appealing city which is defiant of the universal destruction. Over and above these celebrated denizens Vedas and yajnas dwell in person in this city which stands on the confluence of the Ganga and the Yamuna. the daughter of the Sun (Tapanasya suta 110.5) (106.17ff., 110.9; 111.4ff.) The superiority of Prayaga over other places is brought out by remarking that its very remembering, hearing of its glory, its sight, recitation of its name and an application of clay thereof to one's body liberate one from all sins.15 Not only this, but also the very remembering of Prayaga at the time of death either at home or in one's own land or in a foreign country brings about one's transportation from this mundane world to the Brahmaloka (105.18). It is said that a regular bathing for a period of one month coupled with a continent life at the confluence of the two mighty rivers 16a washes away all sins (108.14). The direction of the Purana about a bath for a period of three months thrice a day in the Triveni even to a betrayer of trust brings out the faith in the purging influence of the waters and reflects the horror of the betrayer (108.15). Moreover, the Purana refers to the living institution of Magha-snana when it states that a bath taken thrice especially in the month of Magha bears a reward equivalent to a gift of a hundred thousand cows (107.8). It is in the month of Magha that the ten thousand tirthas and crores of rivers are said to be present in the Ganges (112.16); possibly this is one of the 14. Cf. Kurmapurana 1.36. 23-26; Padmapurana 1. 41. 6-10. 15. MP. 104.12; 105.1=107.1; 106.1, 20; cf. Kurmapurana 1. 36. 27; Agnipurana 111. 6-7; Mbh. Cr. Ed. 3. 83. 75. Incidentally, be mentioned that the Narmada sanctified a person by her darsana (MP. 186. 11). 15a. For the Ganga-Yamuna-Sangama vide MP 104. 16-17; 105. 3-4; 14, 17ff. Vide also Agrawala V. S., op. cit., p. 181. L

J Jan., 1967] PRAYAGAMAHATMYA-A STUDY 107 factors that makes a bath in the month of Magha especially purifying and merit-giving. "The Mela in this month (i.e. Magha) and once every sixth and twelfth year is an old institution of which we have evidence in Yuwan chwang in the 7th century".16 The miraculous virtues of bath tend to glorify the greatness of This is the only holy place where the miserable, the poor and those with a fixed determination can hope to get liberation (105.2) and this may also tend to suggest the magrico-mystical effect of this place. Prayaga is said to be the holiest place in triple worlds and the region between the Ganga and the Yamuna is said to be the jaghana of the earth.17 In this connection MM. Dr. P. V. Kane observes that "the idea appears to be that the holy places are the children of the earth".18 RELIGION AND PHILOSOPHY I. Institution of Sacrifice and Tirthayatra : In ancient India sacrifice was not only the centre of human activity, but also the end-all and be-all of all activities. It was the means to heaven and liberation." It was not possible for all to perform costly sacrifices like the Asvamedha. It is also quite well-known that the Vedic rites were tabooed to Sudras and women, who were thus deprived of the spiritual benefits accruing therefrom and hence stood in need of a substitute which could satiate their earnest longings in this domain. From another point of view also there arose a need for a substitute which found an expression in the tirthayatra. The Brahmapurana quoted by Laksmidhara Bhatta enjoins that in event of his incapacity to perform sacrifices a Brahmin must 16. Rangaswami Aiyangar K. V., op. cit., Introduction, p. lxxxii; on the Magha-mela see Nevil H. R., Allahabad Gazetteer, Volume XXIII (1928), pp. 69ff. 17. MP. 106.19; cf. Mbh. Cr. Ed. 3.83.71; Padmapurana 1.39.69 : 1.43.19; Agnipurana 111.4; Kurmapurana 1.37.12. 18. Kane P. V., op. cit., p. 600, fn. 1362. 19. yayati visva durita tarema sutarmanamadhi navam ruhema || Rv. 8.42. 3 ed. cf. also c: (Aitareya Brahmana 1.13) On Rv. 8.42.3

108 puranam - PURANA [Vol. IX., No. 1 visit holy places. The MP accepts the fact for the performance of a sacrifice, guidance and help of expert priests, several implements and many other auxiliary things, which are necessary for the performance of the sacrifice, involve a very serious financial implication and hence the sacrifice was within the reach of kings and affluent people only. It is therefore that the MP recommends a pilgrimage to holy places to the pauper as a substitute of a sacrifice. It also declares that the pilgrimage surpasses even in some respects the rewards accruing from sacrificial performance." Thus the Purana boldly advocates the superiority of the theory of Tirthayatra over that of sacrifice. Thus we see that such Puranic injunctions filled up a significant gap in the religious and cultural life of the people. II. Mythology: Visnu who is a minor deity in the RV assumes a prominent position in the Brahmana period" and is even identified with sacrifice. 23 This equational imagery appears to be reflected, when Visnu is described as Yajamanah (106.13) and as such Visnu is said to reside in Prayaga, the middle Vedi of Brahma** after the universal destruction. 20. yajnadhikare'pyathava nivrtte viprastu tirthani parivrajeta | tirthesvalam yajnaphale hi yasmat proktam munindrairamalasvabhavah || Quoted in the tirthamvivecanakanda P. 9 Vide also tirthacintamani of vacaspati pp. 5-6; tirthaprakasa ( a part of viramitrodaya ) of mitramisra p. 19. 21. MP. 112. 12-15. MP 112. 12 ab Mbh. cr. ed. 3.60.34 ab which reads = vedesviha for devaiscapi of the MP. B 2 [ie ms if Shantiniketan Vishvabharati Libray. No 781 dated Saka 1183 c. a. A. D. 1281)] read :, MP. 112.12 cd=Mbh. cr. ed. 3.80.35 ab which reads a for fof the MP. MP. 112.13-Mbh. Cr. 3.8.37 which reads yudham vira for yudhisthira of the MP. MP. 112.15=Mbh. Gr. Ed. 3.80.38 which read : for : of the MP. Cf. Padn Purana 1.11.14-17; Visnudharmottara 3.23. 4-5. 22. Cf. agnivem devanamavamo visnuh paramah | 23. Cf. visnurvai yajnah | Aitareya Brahmana, I.l Aitareya Brahmana, I.15 24. Kane P.V., op. cit., p. 597. The other two vedis are Kuruksetra and Gaya (ibid., p. 597). shi

Jan., 1967] III. Suicide : PRAYAGAMAHATMYA-A STUDY 35 109 "To live till death releases one is regarded as an unfailing means of obtaining salvation in most major tirthas" and naturally people got a fascination not only to pass their last days, but even to put an end to their life in holy places like Prayaga, etc. Suicide is condemned all over the world and India is no exception to it, the ancient Indian law-givers reprobated in general the practice of religious suicide at holy places. But this bar with post-mortuary penalties was waived off under certain circumstances. 26 As mentioned above, Prayaga is a renowned centre of religious suicide. In this connection the following stanza from the MP deserves to be noted:na vedavacanat tata na lokavacanat tatha | matir utkramaniya te prayagagamanam prati || 106.22. i.e. "One should not suppress a wish of going to Prayaga on account of devavacana or lokavacana". This stanza recurs in many Puranas and the Mbh. with variants, 27 the important of them being vedavacanat for devavacanat and Prayagagamanam for Prayagamaranam. The edition of the MP with the Prakrit tika by Janardanacarya and Anantacarya (Adhyaya 105, stanza 22, Vol. I, p. 674) and 25. Rangaswami Aiyangar K.V., op. cit., Introduction, p. lxii. 26. For details vide Kane P. V., History of Dharmasastra, Vol. II, pp. 924-928; Vol. III, pp. 939, 948-949. Rangaswami Aiyangar K. V. , ibid, pp. Ixiii ff. 27. na vedavacanattata na lokavacanadapi | matirutkramaniya te prayagamaranam prati || Mbh. Gr. Ed. 3.83.78. The padma Cf. Naradiya, uttara0 63.129; padma adi 39.76 reads na deva . The agni 111.8 reads matirutkramaniyante prayage maranam prati | 18 adi 43.22 reads prayagagamanam prati . The kumam 1.37.14 1 8 na matrvacana The padma0 adi0 ttata na dapi | mati prayagagamanam prati || 33.64 reads na lokavacanat pitronam caiva guruvadatah | matinam kramaniya syadavimuktargata prati | (Kane P. V., History of Dharmasastra, Vol. IV, p. 606, fn. 1374). With reference to this MM. Dr. Kane observes, "This entirely changes the meaning and avers that if one has a desire to go to Kasi, one should not heed the words of ones parents or of people (dissuading him from going)" Ibid., p. 606, fn. 1374.

110 puranam - PURANA [Vol. IX., No. 1 the one by Jivananda (Adhyaya 104, stanza 22, p. 366) also read the same as the Anandashram Sanskrit Series (=ASS.). Dr. Ram Pratap Tripathi (p. 247) also appears to accept the ASS. reading in the translation. As mentioned above this stanza occurs also in the Mbh. (vide fn. 27); some of its mss. viz. B 1.3, T 2 G 2 read devavacana B (mas in text )s reads gamanam for maranama 28 is significant to note that this stanza as quoted in the Tirtha vivecana kanda of Laksmidhara Bhatta's Krtyakalpataru (p. 143) (wherein it is ascribed to the MP) reads Vedavacanat for devavacanat and Prayagamaranam for Prayagagamanam. Of course, the final reading will be decided in the critical edition of the MP. With the reading as found in the Tirthavivecana Kanda, the MP appears to sanction and commend suicide at Prayaga in eloquent terms.29 Elsewhere i.e. in MP 108. 26 it is said that a pranaparityaga in the Yamuna leads to an acquisition of the paramapada. The Dharmasastra literature and the puranas sanction pranaparityaga under various circumstances, 30 out of which the following are referred to in the MP in the context of suicide at Prayaga³¹ :- 32 (a) Suicide by Karsagni³2: 31 If a person, who is free from all diseases and also from any deficiency of limbs and is in full possession of five senses, embraces 28. Mbh. Cr. ed. 3.83.78, fn. on p. 307. 29. For the interpretation of the words devavacana and lokavacana occuring in the stanza under question vide Kane P. V., op. cit., p. 606. 30. For details vide Kane P. V., op. cit., pp. 604 ff. 31. For Suicide at Prayaga vide Chattopadhyaya K. C., Journal of the U. P. Historical Society Vol. X. pp. 6) as referred to by Kane P. V. op. cit., p. 608, fn. 1383 and the Mbh. cr. ed. Aranyaka parvan, p. 307 fn. 32. The other readings for cff in 107. 9 are cf in ga (which is also the lection in the Padmapurana 1. 44-9). affin cha and grf in na. En passant it may be mentioned that MM. Dr. P. V. Kane remarks that karsagni is short for karisagni (the reading of the 63. 154) for metrical reasons. op. cit., Vol. IV, p. 605. fn. 1372. shi

Jan., 1967] PRAYAGAMAHATMYA-A STUDY 38 111 his death in the cowdung-fire at the confluence of the Ganges and the Yamuna, he is honoured in heaven for as many years as there are pores in the body. It is significant to note that these Puranic statements are also supported by historical events. The Ahisad inscription of Adityasena of Magadha states that his fifth ancestor plunged himself in the slow burning cowdung fire as it in waters.34 This mode of suicide is also referred to in the Ain-i-Akbari.38 (b) Suicide by jala pra vesa: 96 A Suicide by jalapravesa at the confluence of the two mighty rivers, the Ganges and the Yamuna at the time of the lunar eclipse is promised the Somaloka (107.13). This is also referred to in the Ain-i-Akbari. There are historical instances of suicide by this process in Karnadeva of Cedi³ (1042 A. D.), Dhanga Candella 37 ( 1000 A. D.) and the Calukya king Somesvara Ahavamalla (1065 A. D.) who committed suicide in the Tungabhadra. Gangeyadeva (1040 A. D.) alongwith his hundred wives committed suicide in Prayaga.39 (c) Suicide by other modes: (i) A person can commit a suicide by hanging his head down and with legs up and by drinking the flames of fire. Such 33. MP 107.9ff. Cf. Kurmapurana 1. 38. 3-4. Naradiyapurana, Uttara, 63. 154. Badaoni testifies to the practice of suicide at Prayaga. (The History of India as told by its Historians by sir H. M. Elliot, V, p. 513 as referred to by Nevill H. R., op. cit., p. 166). 34. sauyamsatyavratadharo yah prayagagato dhane | ambhasiva karisagnau magnah sa puspapujitah || Gupta inscrip. No. 42 p. 203 (of the text) as quoted by P. V. Kane, op. cit. fn. 1372. p. 605, 35. Ain-i-Akbari, translated by Goldwin (1800). Vol. 1, p. 531, as referred to by Kane P. V. op. cit., p. 695, fn. 1373. 36. As referred to by Rangaswami Aiyangar K. V. Op. cit., Introduction p. Lxxxi. 37. Epigraphia Indica, I. 140 as referred to by P.V. Kane, History of Dharmasastra, Vol. II, Pt. II, p. 925 38. Epigraphia Carnatica II, Sk. 136. as referred to by P. V. Kane, History of Dharmasastra, vol. II, pt. II, p. 926. 39. Epigraphia Indica, XII. 205 at p. 211 as referred to by P.V. Kane History of Dharmasastra, Vol. II, Pt. II, p. 925, fn. 2135.

112 puranam - PURANA [Vol. IX., No. 1 a suicide is promised a stay in heaven and on his return therefrom he is to be re-born as an agnihotrin (107. 15-16). (ii) A person can also commit a suicide by lopping off various limbs of his body and offering their pieces to birds. Such suicide is promised a stay in the Somaloka for a period of hundred thousand years and on his return therefrom he is to be reborn as a righteous king (107.17-18). This practice is referred to by Hiuen Tsang (c. 629-645 A. D. 40). In connection with the religious suicide it is to be noted that such a suicide had not to undergo any post-mortuary penalty, but on the contrary he secured a place in celestial regions e.g. Somaloka etc. with fabulous pleasures, e.g. all types of heavenly pleasures in the good company of manes, sages and gandharvas. Moreover, on the expiry of the religious merit he was re-born on the earth as a lord of Jambudvipa etc. (107. 11 ff). En passant it may be mentioned that pranaparityaga is in general extolled at tirthas". Such enticing temptations which were held out might have accentuated the cases of suicide at holy places. But gradually there arose even a repulsive feeling to suicide either at Prayaga or Varanasi". IV. Worship of the dead 00 With the ancestor-worship which forges a permanent bond between the dead and the living and which is found even in primitive societies, is closely associated the institution of sraddha Amongst the several Sraddha-devas river-sides and tirthas find a place. 48 It is, then, but natural that Prayaga, being one of the foremost holy places, be strongly recommended as one of the right places for the offering of sraddha (105.14). 40. Beal, Buddhist Records of the Western World, Vol. I, pp. 232-234 The Kurmapurana (1. 38. 3-12) mentions these four modes of suicide. 41. Kantawala S.G., matsyapuranantargata narmadamahatmyamam sthananamo vyakhyana- ( sa yaju sahityamala ) pp. 176, 178. 42. For details vide Kane P. V., History of Dharmasastra, Vol. IV pp. 608 ff. 43. For Sraddhadesas, Kane P. V., vide op. cit. pp. 377-378, 616-617.

Jan., 1967] PRAYAGAMAHATMYA-A STUDY 113 One of the important aspects of the cult of manes is the group bound by mutual ties of offering and receiving the oblations and in this connection various strata of views are met with in this section of the Prayagamahatmya. The group of the three comprised of the father, grandfather and great grandfather," is alluded to and this group received the pindas, whereas the further ascendants i. e. the fourth, fifth and the sixth ones, received the lepa and hence were designated as lepabhagins or lepabhaks and the seventh one is the ego. At another place the sapta-purusasapindya is alluded by the phrase asaptamam kulam (108.26ab). Elsewhere in this tract (106.28; 108.5) there is reference to the ten ascendants and ten descendants (cf. dasa purvan dasa paran). In 109.2 it is declared that a bath at Somatirtha will effect the liberation of hundred pitrs (cf. also 101.30). This may possibly be interpreted to be a distant reminiscence of community-worship which by the time of the Atharvaveda had changed from that of the community to that of the family.46 V. Fasting and other rules: Fasting and continence follow as a corollary to sraddha. From the point of view of the bodily discipline it brings about mental purification which in turn enables one to acquire celestial regions or a reward of a grauta sacrifice. It is pointed out that if a fast is observed in Prayaga by a person sound in health and with perfect continence, he gets a reward of the horse-sacrifice at every step (108. 3-5). Such statements can be interpreted as an arthavada emphasing the need and utility of a fast at holy places. Another interpretation may also be suggested from the religiolegal point of view; the tirthayatra is one of the means of reducing 44. taritah pitarastena narakatprapitamahah | pitarastaritah sarve tathaiva ca pitamahah || MP. 110.18cd. The term 'pitarah' which is in plural will include an ancestor of any degree. Note also the mention of the specific kinship terms for the second and the third degrees of ascendants. 45. Vide Kantawala S. G., the Cult of Manes as depicted in the Matsyapurana, Journal of the Oriental Institute Vol. VI, No. 1, (September, 1956), p. 28. 46. Kantawala S. G., op. cit., p. 28. 15

1 T 114 puranam - PURANA or mitigating the consequences of sin." [Vol. IX, No. 1 The Visnudharmasutra 48 (35.6) decrees that those quality of mahapatakas 18 may be immunized by the performance of the Asvamedha sacrifice or by visiting all sacred places on the earth. Elsewhere (184.18) the MP. states that a heap of sins as big as the mountain Meru or Mandara is nullified, when one visits Avimukta (Benares). A person taking a bath at Benares is promised a reward of ten horse-sacrifices. (183.71). Such statements of benefits may also be interpreted as a forceful attractive method of stating that a fast or a bath is a penalty for a mahapataka.19 VI. Philosophical Gleaning: In India religion and philosophy go generally together. Every religious faith in India has tried, generally to equate its godhead, e.g. Visnu, Siva, etc. with Brahman. The omnipresence of the Lord is an acknowledged fact in Indian religion and philosophy. The MP also sings that Brahman is present in all beings (109.13, 111.5) and a step further in this lofty notion can find also an expression in the belief that gods are present in trees or "the great trees are the homes of spirits or are incarnated gods"." And the MP states actually that the Aksayavata is Siva himself (111.10). This equational deification of the Aksayavata reflects on the dendrolatrical aspect of religion. Even now-a-days ladies worship the vatavrksa (Ficus indica) on the full-moon-day of the month of Jyestha. In the Upanisads Brahman combines the triple function of origination, maintenance and destruction of the universe. In the later mythology Brahma is associated with the function of creation, Visnu with that of maintenance and Siva with that of destruction. The MP associates these deities with these functions (111.3-4). The original 47. For different means vide Kane P. V., op. cit., pp. 41 ff. 48. On mahapatakas vide Kane P.V. op. cit., pp. 16 ff. 52 49. A similar view is also expressed by K.V. Rangaswami Aiyangar (op. cit., Introduction p. xlviii). 50. Cf. isavasyamidam sarvam Isopanisad I. 51. Rangaswami Aiyangar K. V., op. cit., Introduction, p. lxxxvi. 52. For tree-worship in ancient India vide Karmarkar A. P., the Religions of India, Vol. I, pp. 189ff,

Jan., 1967] PRAYAGAMAHATMYA-A STUDY 115 functional triune unity is echoed in the MP, when it declares that Brahma, Visnu and Siva are the three parts (bhagah, v. 1. devah in ga for bhagah in the ASS. edition.) of one corpus (3.16).53 The Indian thinkers have advocated various means for the realisation of the Absolute and the MP refers to the following ones this tract:-vrata, dana, tapas, tirtha, sacrifices with due fees and gifts, yoga (vide also 109.9ff.), samkhya, sadacara, japa, homa, fast, bath and even suicide (106.27, 107.3, 9ff; 110.19; 112.7). These means enable an aspirant to have a realisation of the Lord which in turn leads to the attainment of the parama gati (111.5). The MP declares emphatically that the above-said means are of no significance as compared to a stay in Prayaga (110.19-20), which transports directly an aspirant to a particular celestial region which he deserves e. g. Rudraloka (112.9) etc.55 5ff; 107.5ff, 39) 56, till his karmans last and then he is re-born in a wealthy family or as a lord of Jambudvipa (105.7, 11; 105.37, 45; 107.6).57 It is also interesting to note a cautionary remark that those who steal elephants, horses, cows, oxen, jewels, gold etc. and offer them as gifts are denied the heavenly regions and are doomed to hell,58 where others to repair to are the despisers of cow, fire, scriptures, gold, water, women and parents (109.20ff.). En passant this reflects on some evil element and practice in the society. TOPOGRAPHICAL DATA The chapters on the Prayaga mahatmya furnish us with topographical data. The tirthas mentioned are arranged here in an alphabetical order for ready reference :- 53. Vide Kantawala S. G., Cultural History from the Matsya Purana, P. 177. 54. Vide also Kantawala S. G., ibid., pp. 219ff for the treatment of means to realisation. 33. xxxi. Cf. Rangaswami Aiyangar K. V., op. cit., Introduction, p. 56. For pleasure in the paradise vide Kane P. V., op. cit., pp. 157ff, 57. On the doctrine of transmigration in the MP vide Kantawala S. G. Ibid., pp. 228ff. 58. On the concept of hell, vide Kane P. V., op. cit., pp. 154ff.

116 puranam - PURANA [Vol. IX, No. 1 1. Agnitirtha: It is on the southern bank of the Yamuna.59 And it is to be visited on the second day during the bahirvedi parikrama of Prayaga (Tirthanka=TK, p. 118). 2. Aksayavata: The Lord Siva is said to protect it (104.10), nay, he is said to transform himself into this vata (111.10). A suicide at the root of this tree leads one to the Rudraloka (106.11). In the Fort there is the Patalpu temple and the Aksayavata is shown here (TK. p. 117). H. R. Nevill observes that (in the court) "there was a large tree from which devotees used to throw themselves down in order to die on the sacred spot 60." The twelve Adityas who are Rudrasamsrtah do not burn the vatamula even though they burn the whole universe (106.11-12).01 3. Bhogavati: It is to be visited after paying visit to Kotitirtha. It is situated to the north of Vasuki". Now there are twelve Madhavas in Prayaga and one of them is Asimadhava who is near Nagavasuki (TK. p. 117). In the Bakshimohulla there is a temple of Nagavasuki on the bank of the Ganges (TK. p. 117) and it is to be visited during the antarvedi parikrama be of Prayaga (Tk. p. 118). It appears that Bhogavati may located somewhere in the vicinity of Nagavasuki. It may be mentioned that the Tirtha vivecana Kanda states: tatra Bhogavati nama Vasukes tirtham uttamam/ (p. 153). 4. Dasasvamedhaka: The tirthakanda reads it as Dasasva It is mentioned after Bhogavati.63 This medhika (pp. 145, 153)." 62a 59. MP 108.27 : Vide also Kane P. V., op. cit., p. 615. 60. Nevill H. R., op. cit., p. 156. 61. On the Aksayavata, Vide Kane P. V., op. cit., p. 614; Rangaswami Aiyangar K. V., op. cit., Introduction, p. lxxxii, Gode P. K., The History of Aksayavata (Undecaying Banyan tree) at Prayaga and Gaya, as revealed by some Sanskrit texts between 1st century A. D. & 1900, ABORI, Vols. XXXVII, pts. I-II, pp. 82-92, Kantawala S. G., op. cit., p. 298. Markandeya also practised penance at the Aksayavata; cf. prayagamasadya punah snatva tirthe garayasi | markandeyo mahatejastepe vatatale tapah || - narasimhapuranam 10.4 (Published by Gopal Narayana & Co. Bombay 1911) 62. MP. 106.46; Kane P. V., op. cit., p. 614. 62a. The MP 22.10 also reads Dasasvamedhika. 63. MP. 106.46; Kane P. V., op. cit., p. 614. te

Jan., 1967] PRAYAGAMAHATMYA-A STUDY 117 Dasasvamedha may be identified with a ghat of this name. Incidentally it may be mentioned that a ghat of this name is found at several holy places.64. 5. Hamsaprapatanatirtha: The Tirtha Vivecana Kanda reads it as Hamsapratapana (p. 143). It is mentioned after Kambalasvatara Nagas and is situated to the north of Pratisthana and to the east af the Bhagirathi 65. A bath at this tirtha enables one to acquire a reward of the Asvamedha sacrifice and a residence in heaven for times immemorial. Dr. V. S. Agrawala remarks that "there is still a Hamsa kupa at Jhusi to make the Hamsaprapatanatirtha 66". According to the information as given in the TK (p. 118) there is also a temple called Hamsatirtha near the Hamsakupa. 6. Kambalasvatara Nagas :-The Kambalasvatara Nagas form one of the points of the Prajapati-ksetra 67. This site is situated on the southern bank of the Yamuna (106.27). 7. Kotitirtha: It is mentioned after Sandhyavata. A suicide here is rewarded with a stay in heaven for a period of crores of years and after the expiry of the religious merit he is re-born as a wealthy person. The reference to Kotivarsasahasra (cf. Kotivarsasahasranam svargaloke mahiyate ) (106. 44) may probably be an explanation of the place-name. It is on the Ganges two miles from Baladevaji. There is a temple of Siva here and a festival is held in the month of Sravana. It is the present Shivakuti⁹. 8. Manasatirtha: It is situated on the Northern bank of the Ganges. It is said that if a fast is observed here for three 64. Kantawala S. G., op. cit., pp. 318-319. 65. MP. 106.32; vide Kane P.V., op. cit., p. 614. 66. Agrawala V. S., Matsyapurana-A Study, p. 183, also vide ibid., pp. 182-183. 67. Kantawala S. G., op. cit., p. 373; on Kambala vide Dikshitar V. R. R., Purana Index, Vol. I, p. 318; on Asvatara vide ibid., p. 125; Kane P. V., op. cit., p. 599; Rangaswami Aiyangar K. V., op. cit., p. 614. 68. MP. 106. 44-45; vide also Kane P. V., op. cit., p. 614. • 69. TK. p. 117. En passant it may be mentioned that in the MP one comes across more than one Kotitirtha. For discussion and identification thereof vide Kantawala S. G., op. cit., pp. 346-347. 70. MP. 107. 2; vide also Kane P. V., op. cit., p. 615.

118 puranam - PURANA [Vol. IX, No. 1 nights, all the desires are fulfilled and one acquires a reward of godana, bhudana and hiranyadana by remembring this holy place (107. 2-3). It is to be visited, after having visited Padila Mahadeva, on the seventh day of the bahirvedi parikrama and pilgrims sojourn here at night (TK. 118). 9. Nagabahumulaka: It forms one of the points of boundaries of Prajapatiksetra." 10. Narakatirtha: It is on the west bank of the Yamuna and is sacred to Dharma." MM. Dr. P. V. Kane proposes to read Anaraka.78 The Tirtha vivecana Kanda reads: pascime Dharmarajasya tirtham tu navakam smrtam | (p. 149). 11. Niranjanatirtha: It is sacred to Aditya (cf. Adityasya mahatmanah tirtham niranjanam nama-1 (108.29). The Tirtha vivecana Kanda reads: tirtham Nirujakam nama (p. 149) and notes Nirudakam as its variant in P." It is on the northern bank of the Yamuna. Gods are said to perform the sandhya here thrice a day (108. 29ff.), It is to be visited during the course of the antarvedi parikrama (Tk. p. 118). 12. Pratisthana: It is the modern Jhusi". 13. Rnapramocanatirtha: It is on the northern bank of the Yamuna and to the south of Prayaga". It is said that, one, who observes a fast for one night after taking a bath, is liberated from all debts and he obtains the svargaloka. And he is debtless over. This appears to explain the place-name: ekaratrositah snatva rnaih sarvaih pramucyate | svargalokam avapnoti anrns ca sada bhavet || 107.21. This Tirtha is the same as Rnamocanatirtha and is to be visited during the antarvedi parikrama (TK. p. 118). 14. Samudra kupa: "The name Samunrakupa is of cultural significance"?" It is situated on the eastern bank of the Ganges 71. Kantawala S. G., op. cit., p. 371. 72. MP 106.27. For details vide Kantawala S. C. op. cit., p. 3366. 73. Kane P. V., op. cit., p. 615; vide also ibid., p. 615, fn. 1399. 74. Tirtha vivecana Kanda., p. 149, fn. 4. 75. Vide Kantawala S. G., op. cit., p. 374; Kane P. V., op. cit.,, p. 614. 76. MP. 107.20; vide also Kane P. V., op. cit., p. 615. 77. Agrawala V. S., op. cit., p. 182. 78. Kane P. V., op. cit., p. 599; cf. also MP. 106. 30.

Jan., 1967] PRAYAGAMAHATMYA-A STUDY 78 119 (106. 30). It is on the way to Daraganj via Pi pa ke pula (TK. 117). To the opposite of the confluence there is a mound known as Samudrakupa (T. K. p. 118). According to the TK (p. 118) it is to be visited on the ninth day during bahirvedi parikrama of Prayaga. MM. Dr. P. V. Kane holds that it is the same as Pratisthana". Dr. V. S. Agrawala observes that "to the east of the conjoint stream of the Ganga and the Yamuna after their confluence, towards modern Jhusi (ancient Pratisthana) a pilgrim finds himself at the spot called Trailokya, and there the Sarva-Samudra well is situated. samudra of the Matsya is named sarvamsamudra here (i. e. kurmam, purvadham 37 .22 ) which should be the same as "saptasamudra ". 1979 15. Sandhyavata: It is mentioned after Urvasiramana. An observance of continence and a fast here enables one to achieve the Brahmaloka.80 There is a Sandhyavata near the eastern gate of the Hamsatirtha temple (Tk. p. 118) and is to be visited on ninth day during the bahirvedi parikrama of Prayaga. (Tk. p. 118). the 16. Somatirtha: It is temptingly said that it is a destroyer of mahapataka and a bath here effects a liberation of purusanam satam (109-2). It is to be visited during the bahirvedi parikrama (Tk. p. 118). swans. 83 17. Urvasiramana: MM. Dr. P. V. Kane" and Laksmidhara Bhatta read Urvasipulina for Urvasiramana. It is mentioned after Hamsaprapatanatirtha. It appears whitish with Dr. V. S. Agrawala observes that it is "the place where king Pururavas and Urvasi had enjoyed themselves. This seems 79. Agrawala V. S., the Seven-Sea-Gift in the Matsyapurana, Purana, Vol. I. No. 2 (February 1960), p. 209; Matsyapurana--A Study, p. 192. 80. MP. 106.43; Kane P. V., op. cit., p. 614. 81. Kane P. V., op. cit., pp. 614-615. 82 Tirtha Vivecana Kanda, p. 144. 83. uvamsiramane punye vipule hamsapandure | MP. 106.34ab. Dr. Ram Pratap Tripathi translates MP. 1C 6.34 ab thus uvamsiramana nama se vikhyata vistrta hamsapandura namaka tirtham matsyamahapurana hindi anuvada | p. 248.

120 puranam - PURANA [Vol. IX, No. 12 to be the vast stretch of white sandy area east of Jhusi ( uvamsi ramane punye vipule hamsapandure ), where king Pururavas had his palace and gardens outside the city of Pratisthana (a). The placename appears to be explained, when it is said that by a suicide 35 here one would see Urvasi daily in heaven and after his return therefrom he would get hundred Urvasi-like girls (106.36-37). 84 18. Vasukihrada: It is one of the points of boundaries of Prajapatiksetra (104.5). It is the modern Vasuki Naga near Daraganj.8 86 19. Venimadhava: It is referred to in 111.9. It is to the north of Pratisthana (111.9). There is one Sri-Veni-Madhava in Daraganj (Tk. p. 117). Over and above these holy spots Prayaga is said to abound in numerous holy places (110.12ff) out of which Sindhusagara may be mentioned. Can it be the one which is to be visited during the antarvedi parikrama near Kakarahaghat (Tk. p. 118) ? The MP refers also to the three agnikundas and five kundas in the Ganges.87 84. Agrawala V. S., op. cit.,, p. 183; vide also Kantawala S. G., op. cit., p. 400. 85. A suicide at Urvasiramana is also promised to enjoy pleasures in the Svargaloka in the company of the pitrs. (MP. 106.35). 86. Agrawala V. S., op. cit., p. 181. 87. MP. 110.4, 13; vide Kane P. V.. op. cit., p. 599, fn. 1361, N. B. The unspecified references as usual refer to the MP, thus 104.5= MP. 104.5.